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Thera 5.8: Vakkali
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(205):Vakkali Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter V. Five Verses =205. Vakkali= Reborn in the time of our Lord(Buddha) at Sāvatthī in a brahmin(priest) clan, they named him Vakkali. When he had grown wise and had learnt the three Vedas, and was 198 proficient in brahmin(priest) accomplishments, he saw the Lord(Buddha). Never sated by looking at the perfection of the Lord(Buddha)'s visible body, he went about with him. And when in his house he thought: 'I shall not here get a chance of seeing Him constantly'; so he entered the Monk’s order, and spent all his time, except at his meals and toilet, doing nothing else but meditating the Exalted One(Buddha). The Lord(Buddha), waiting1 for the maturity of his insight, for a long while made no comment; then one day he said: 'What is to you, Vakkali, this foul body that you see? He who sees the Path(Dhamma), he it is that sees me. For seeing the Path(Dhamma) he sees me, and seeing me he sees the Path(Dhamma).' At the Lord(Buddha)'s words, Vakkali ceased to look, but he was unable to go away. Hence the Lord(Buddha) thinking: 'This bhikkhu, if he get not deeply moved, will not awaken," said on the last day of the rains: 'Depart, Vakkali!' Thus remainden, he could not stay; but thinking: 'What is life to me if I cannot see him?' climbed the Vulture's Peak to a place of precipices. The Lord(Buddha), knowing what Vakkali was about, thought: 'This bhikkhu, finding no comfort away from me, will destroy the conditions for winning the topmost fruits'; and revealing himself as a glorious divine image, spoke thus: Now let the bhikkhu(monk) with exceeding joy Delighting in the Buddhas Way and Wisdom, Go up on to the holy, happy Path, Where things worldly never excite him more.2 And stretching forth his hand, he said: 'Come, Bhikkhu!' The Thera, filled with mighty joy and rapture at the thought: 'I see Him-of-the-Ten-Powers, and mine is it to hear Him say: Come!' came to himself and realized what he was doing. Rising in the air, he stood on the nearest point of the hill while he pondered on the Lord(Buddha)'s verse; 199 then arresting his rapture, he realized arahantship(enlightenment), together with grasp of the form and meaning of the Path(Dhamma). This is what is recorded both in the Anguttara Commentary and in that on the Dhammapada. But here they3 say as follows: Addressed by the Lord(Buddha)'s 'What is to you... ?' Vakkali lived on the Vulture's Peak, establishing himself in insight, and descending into the avenue of that by the might of his faith. The Exalted One, knowing this, gave him a special exercise which he could not achieve, and 'from insufficient food he suffered from cramps. Knowing him thus suffering, the Exalted One(Buddha) went and asked him: ---- 350 Vātarogābhinīto tvaɱ viharaɱ kānane vane,|| Paviddhagocare lūkhe kathaɱ bhikkhu karissasi.|| || ---- 350 you who are down with cramping pains, Lives in the jungle, in the woods, Your range confined, in hardship dreadful - Tell me, bhikkhu, how will you live? ---- And the Thera declaring his constant happiness through unworldly joys, replied: ---- 351 Pītisukhena vipulena pharamāno samussayaɱ,|| Lūkhampi abhisambhonto viharissāmi kānane.|| || 352 Bhāvento satipaṭṭhāne indriyāni balāni ca,|| Bojjhaŋgāni ca bhāvento viharissāmi kānane.|| || 353 Āraddhaviriyo pahitatto niccaɱ daḷhaparakkamo,|| Samagge sahāte disvā viharissāmi kānane.|| || 354 Anussaranto sambuddhaɱ aggaɱ dantaɱ samāhitaɱ,|| Atandito rattindivaɱ viharissāmi kānane' ti.|| || ---- 351 With bliss and rapture's flooding wave This mortal frame will I suffuse. Though hard and rough what I endure, Yet will I in the jungle live. 352 In this myself I'll exercise: - The Starting-points of Mindfulness, The Powers five, the Forces too, The Factors of Enlightenment - So will I in the jungle live. 353 For I have seen friends have done:4 Their striving aroused, their straining mind, Their staunch and ever onward stride, In concord bound, - and having seen, Even in the jungle will I live, 354 200 Remembering Him, the Awakenened One, Supremely tamed, intent, serene, - With mind unwearied night and day, Thus will I in the jungle live. ---- Thus saying, the Thera developed insight, and then it was that he won arahantship(enlightenment). ---- 1 Or 'causing to come' (āgamento). The Anguttara Commentary has the same expression, but then says no comment: 'Discerning that it was now ripe, and he able to enlighten him, said ...' 2 Dhammapada, verse 381. The adhigacche is not present tense as in Fausboll'a adit. nor future as in Max Müller's translation. The Lord(Buddha)'s body was eminently a type of 'things worldly' (sankhāra) 3 Presumably the sources cf his own work. The Commentaries referred to are quoted accurately by him - to wii, the Manoratha-pūraṇā on Ang., i. 24, Ī 2, and the Dhammapada Commentary on verse 381. 4 '"Having seen" his co-religionists. By this he shows his good fortune in virtuous friends' (Commentary). ---- =5.8 205 Commentary on the stanza of Vakkalitthera= The stanza starting with Vātarogābhinīto constitutes that of the venerable thera Vakkali. What is the orgin? This one also having done devoted deeds of service towards former Buddhas, accumulating acts of merit in this and that existence, was reborn in a family home in the city of Haṃsavatī at the time of the Blessed One Padumuttara; on having attained the age of intelligence, he went to the monastery along with devotees who were on their way to the presence of the Master, stationed himself at the entire end of the audience, listened to the teaching of the truth (dhamma), saw the installation of a monk at the foremost position of those who were keen on (adhimutta) pious faith (saddhā), by the Master himself also aspired for that ranking position, offered great charity for seven days, and made his self-resolution (paṇidhāna). The Master, on having seen the state of its immediate (anantara) effect prophesied to him. He did good deeds as long as he lived, wandered about his rounds of repeated rebirths among divine and human beings, and was reborn in a brahmin family, in Sāvatthi, at the time of our Master. They gave him the name Vakkali. On having grown up he acquired the learning of the three vedas and reached perfection in the sciences of the brahmins; he happened to have met the Master, and not being contented with seeing the prosperity of His bodily beauty, he wandered about but together with the Master. Saying to himself “I shall not gain the (chance of) seeing the Master at all times living in the midst of household,” he became a monk in the presence of the Master and dwelt but looking at the Glorius One having given up other activities (kicca), after having stationed himself at the spot where having stood, he could get the sight of Tathāgata, all the rest of the time after having left aside the time for his meal and the occasion for making his bodily ablution. The Master, awaiting the all-round maturity of his knowledge, did not say anything when he was wandering about but by looking at His bodily beauty (rūpa) for long length of time, said to him one day thus: “O Vakkali! What is the use there to you by your having seen this putrid body (of mine)? O Vakkali! Indeed, whoever sees the truth (dhamma), he sees me; whoever sees me, he sees the truth (dhamma). O Vakkali! Indeed, on seeing the truth (dhamma), he sees me; on seeing me, he sees the truth (dhamma). When the Master said in this manner to him though, the thera was not able to go elsewhere, giving up the sight of the Master. Consequent upon that, the Master thought to Himself: “This monk will not wake up without gaining remorse,” drove the thera away on the day of approach for rain shelter to observe the lent (vassūpanāyika) saying “O Vakkali! You should go away (apehi).” Having been driven out by the Master, He, not being able to remain face to face with the Master, said to himself: “What is the use to me by my living on, when I do not gain the sight of the Master?” and climbed up the precipitous portion of the Vulture-peak hill. The Master came to know about that happening of his, said to Himself: “This monk, not gaining any solace (assāsa) from me, might spoil his sufficing qualification (upanissaya) for (the attainment of) the right path and fruition,” spoke a stanza in order to show Himself releasing His ray of light: “A monk of enormous elation, full of pious faith in the dispensation of Buddha, would attain the peaceful path, the bliss of cessation (upasama) of confections.” Having said so, the Master stretched out His hand saying: “Come, Vakkali!” The thera had his vigourous zeat and joy roused up saying: “Dasabala has been seen by me; even His addressing me as “Come” also has been gained (by me),” did not know the condition of his own going saying to himself: “From where have I come, was soaring up the sky when, having but stood with his first foot on the hill, he reflected upon the stanza spoken by the Master, rejected (vikkhambhetvā) his zest but in the sky and attained Arahantship together with fourfold analytical knowledge (paṭisambhida); thus his story came in the commentary on Aṅguttara nikāya and also in the commentary on Dhammapada. Here, however, they say in this manner:– On having been advised by the Master saying: “O Vakkali! How are you?” and so on, the thera had himself established in the development of spiritual insight (vipassanā), while dwelling at Vultures’ peak (Gijjhakūṭa); but because of the state of great vigour of his pious faith (saddhā), he did not get down to the path of spiritual insight (vipassanā); the Blessed One came to know of it, scrutinised (sodhatvā) his mental exercise (kammaṭṭhāna) and gave him. Again he was but unable to made himself reach the height (matthaka) of spiritual insight (vipassanā); then there arose in him wind ailment (vātābādho) owing to his improper (vakalla) nourishment. On having come to know him as being afflicted with wind ailment, the Blessed One went there and spoke a stanza asking (him) thus:– 350. “You have been afflicted with wind ailment, dwelling in the woody forest. When your pasture has been abandoned and you are miserable (lūkha), O monk! How will you function? On having heard that question, the thera spoke four stanzas.- 351. “I shall dwell in the forest, although getting miserable (lūkhaṃ abhisambhonto), my body-complex being permeated (pharamāno) with abundant (vipula) zest and happiness. 352. “I shall dwell in the forest, developing the establishment of awareness (satipaṭṭhāna), faculties of senses (indriyāni), vigours (balāni) and meditation upon the elements of enlightenment (bojjhangāni). 353. “I shall dwell in the forest after having seen those who had their exertion (viriya) well begun (āraddha) whose mind (atta) had been directed (pahita) to nibbāna, who are ever firm in their efforts (parakkama) and who are united, leading their holy lives (sahitā). 354. “I shall dwell in the forest, ever remembering Buddha, the self-awakened, the foremost-tamed and well-composed, without being lazy night and day. There, vātarogābhinīto means: brought into (upanīto) absence of self-will (aseribhāva) on account of wind ailment (vātabadha); overwhelmed by cholic disease. Tvaṃ means: an address to the thera. Viharaṃ means: dwelling that life of physical activity (iriyāpatha). Kānane vane means: the forest that had become (densely) woody; the big forest; thus, is the meaning. Paviddha gocare means: detached (vissaṭṭha) from pasture, reclue’s requisites difficult to get. Lūkhe means: the wretched place because of absence of such medicine as ghee and so on that act as antidote (sappāya) to the wind-illness (vātaroga), and owing to rough-ridden region of land. Kathaṃ bhikkhu(monk) karissati means: the Blessed One asked: “O monk! How will you dwell?” On having heard that question, the thera spoke stanzas starting with “Pītisukhena” in order to make manifest his own blissful life with such emotions as zest (pīti) and joy (somanassa) etc; free from sensual desires (nirāmisa). There, pitisukhena means: with the happiness well connected with that sort of zest as marked by excitement and thrill. On that account he said “Vipulena,” immensely; thus, is the meaning. Pharamāno samussayaṃ means: had the whole body pervaded and making it permanently permeated by exalted visible forms (rūpa) well promoted (samuṭṭhita) by the bliss of zest according as has been said. Lūkhampi abhisambhonto means: specially experiencing (abhibhavanto) and forbearing (adhivāsento) the paucity (lūkha) of recluses’ requisites (paccaya) though it is difficult to bear (dussahaṃ) caused by the constant conduct (vutti) of secluded life (sallekha) brought about by dwelling in the forest. Viharissāmi kānane means: I shall dwell in the forest region with the bliss of jhāna-meditation and the happiness of developing spiritual insight (vipassanā); thus, is the meaning. Therefore he said: “Sukhañ ca kāyena paṭisaṃvedesiṃ. (I aptly experienced happiness also by means of my body.” “Since whenever one meditates (sammasati) on the rising and ending (udayabbaya) of the aggregates (khandha) one gains zest (pīti) and joy (pāmojja) owing to clear understanding of that immortality (amata). Bhāvanto satipaṭṭhāhe means: arousing (uppādento) and developing (vaḍḍhento) the four forms of establishment of awareness (satipaṭṭhāna) which begins with continuously seeing the body (kāyānupassanā) belonging to (pariyāpanna) the right path (magga). Indriyāhi means: the five faculties beginning with pious faith (saddhā), but belonging to the right path (magga). Balāni means: five kinds of strength beginning with faith (saddhā) likewise Bojhaṅgāni means: likewise seven elements of enlightement beginning with mental awareness of the element of enlightenemtn (satisambojjhaṅga). By the grammatical word ca, it collectively includes (saṅgaṇhāti) the right effort (sammappadhāna), the basis of magical powers (iddhipāda) and the characteristics (aṅga) of the right path (magga). Indeed because of separation (vinābhava) from it, but by the taking of it, there is the taking of them. Viharissāmi means: I shall dwell with the bliss of the path (magga), and with the accomplishment (siddha) of that attainment (adhigama) with the happiness of fruition (phala) and with the bliss of nibbāna. Āraddhaviriye means: promoted (paggahita) exertion (vīriya) under the influence of the four kinds of right effort (sammappadhāna). Pahitatte means: minds aptly sent to Nibbāna. Niccaṃ daḷhaparakkame means: those whose exertions are never soft (sithila) at all times. Samagge means: those who are united by way of giving bodily unity under the influence of absence of dispute. Sahite means: having seen (my) fellow leaders of holy life (sabrahmacārī) in respect of right view (diṭṭhi), moral precepts (sīla) and monkhood (sāmañña). By this he shows (his) prosperity of possessing good friends. Anussaranto sambuddhaṃ means; ever remembering Buddha, the self-awakened; He is well self-awakened because of His enlightened knowledge of all truths (dhamma) all by Himself, rightly; aggaṃ means: foremost because of the state of being the most excellent of all living beings. Dantaṃ means: trained by the best training; samāhitaṃ means: well composed by the unserpassed concentration (samādhi); atandito means: after being not lazy; rattindivaṃ means: I shall dwell continuously remembering as: “Iti pi so bhagavaā arahaṃ (thus also, that Blessed One is worthy of being worshipped), and so on, at all times. By this, he spoke of his constant engagement (anuyoga) in mental exercise (kammaṭṭhana) everywhere, by showing the manner he was engaged in the development of meditation on continuous rememberance (anussati) of Buddha; by the former (context) he showed his devotion (anuyoga) to the fostering (pārihāriya) of mental exercise (kammaṭṭhana). Having, however, said in this manner, the thera intently indulged (ussukkāpetva) in the development of spiritual insight (vipassanā) and attained Arahantship. Hence, has it been said in the Appadāna:– “A hundred thousand aeons (kappa) ago, there arose the leader (nāyako), of perfect (anoma) name, incomparable (amito), Padumuttara by name. He spoke (vadano) in the manner of a lotus flower; His excelent skin was as clear as lotus; He was but unsmeared (anupalitto) by mundane mattera (lokena) similar to the lotus flower unmoistened with water. The Hero had eyes like lotus petals (padumapattakho); lovely (kanto) as well, like lotus; He smelt sweet similar to superior lotus flower and therefore He is the most excellent lotus flower (padumuttara). He was the eldest of men in the world free from pride; He was like an eye to the blind people. He had peaceful appearance and buried treasure (midhi) of qualities; He was the ocean of mercy and consideration (sati). Sometimes, that great Hero, was praised (accito) by brahmas, divine beings and titans (asura); He was the most ex- cellent conqueror amidst multitude mixed with divine and human beings. With His sweet-scented words, sweet-sounded (ruta), He pleased (rancayaṃ) all audience, praised His own disciples:– According as this monk Vakkali, there does not exist resembling this; he has become keen on pious faith (saddhā) and excessively greedy (lālaso) for seeing me. At that time, I was the son of a brahmin in the city of Haṃsavati; on having heard that word (of praise) I became kneely fond (abhirocayim) of that position (ṭhāna). Having invited that Tathāgata, the clearly pure (vimala) together with His disciples, I, then, fed them for seven days and covered them with clothes. Having landed on my head at His (feet), well brimful with zest and sunk deep in the ocean of endless qualities (guṇa), I spoke these words: O Sage! I should like to be similar to that (monk) when you praised seven days ago, as foremost of monks who possess pious faith (sakkhā). On having been said in this manner, the great Hero, the unobstructed (anāvaraṇa) seer, the great Sage spoke (udirayi) this word (vākyam) to the audience: See this young man, dressed in fine clothes (maṭṭha) of yellow colour, with the accumulation (upacita) of sacrificial (yañña) signs (aṅga) in gold (hema) endearing (manchara) to the eye (netta) of the multitude of men (jana); This one, in the future period of time, will become the foremost disciple of the sage Gotama among those who are keen on (adhimutto) pious faith (saddhā). Either having become a divine-being or a human- being, he will have become free (vajjito) from all worries (santāpa), all-round provided with (paribyūḷho) every form of enjoyable wealth, he will wander about his rounds of repeated rebirths by having become blissful. There will become in the world a Master named Gotama by clan, the offspring of the family of Okkāka, a hundred thousand aeons (kappa) hence. He will be His heir in His teachings (dhammesu), His bosom son created by the truth (dhamma); he will become the disciple of the Master known by the name of Vakkali. By that distinctive deed of mine done with volition and self-resolution, after having given up my human being I reached Tāvatiṃsa (heaven). Having been happy everywhere, I wandered about my rounds of repeated rebirths in major and minor existences (bhāvabhave); I was born in a certain family of non- entity in the city of Sāvatthi. My miserable (dīna) minded (parents) frightened by the danger of demon (pisāca) made me, who was as tender as fresh butter (nonī- tasukhumāla), similar to the sprout (pallava) of natural lotus (komala), a small (mandaṃ) baby lying on its back, lie down at the base of the feet of the great sage, saying thus: O Protector! O Leader! We offer you this (child); please be (his) refuge (saraṇa). Then He, the sage, the refuge of those who were afraid, accepted me, with His palms, similar to soft lotus flower, marked (aṅkita) with a net-work (jāli) of wheels. Beginning (pabhuti) from then on, I was looked after by Him who did not need to heed (arakkheyya), I became clearly free from enmities and totally grew up with happiness. When for a minute moment (muhuttakaṃ) I became without Sugata I felt bored (ukkaṇṭhami); I renounced and joined the Order of houseless monks when I had passed seven years from my birth-day. I dwelt unsatiated (looking at) the beautiful form (rūpaṃ) who had well become perfected with all His perfections and was with His blue eyes (akkhi) of eyes (nayana). On having come to know of my delight in the physical beauty of Buddha, the Conqueror, then gave me His advice. O Vakkali! Enough of what is in the beautiful form where you take delight and which is foolish joy. Indeed whoever sees the good truth (dhamma), that wise man sees me; not seeing the good truth (dhamma) he does not see me although he looks at me. The physical body has endless disadvantage and resembles a piosonous tree; It is the residential abode of all ailments; it is a whole heap of miserable pain (dukkha). Consequently, after getting despised of beautiful body (rūpa), you should perceive the springing up (udaya) and disappearance (vaya) of the aggregates (khandha) and the bodily depravity (upakkilesa); you will reach your end easily (sukhena). Having been instructed in this manner, by that leader, the seeker of (my) welfare, I climbed the Vultures’ peak and made my meditation (jhāna) in the mountain cavern (kandara). Having stationed Himself at the foot of the hill, the great Sage gave me solace (assāsayii). On having heard that word of address as O Vakkali! Made by the Conqueror, I became glad. I plunged (pakkhandiṃ) into the rocky slope of the hill which was as high as the height of many a man but reached the ground even easily then owing to the power of Buddha. Again also He taught me the truth (dhamma), the rise and disappearance of the aggregates (khandha); having comprehended that truth (dhamma) I attained Arahantship. It was in the midst of a very big audience that the Master of great wisdom (mati), who had reached His end of practice (caraṇa), then proclaimed (paññapesi) me as chief of those who were keen on (adhimutta) pious faith (saddha). It was a hundred thousand aeons (kappa) ago that I then did my deed (kamma); I do not remember any evil existence; this is the fruitful result of my reverential honour made to Buddha. My depravity had been burnt. … Buddha’s instruction had been carried out.” Having, however, attained Arahantship, the thera spoke but these self-stanzas in revealing his Arahantship (anna) also. The Master, seated amidst the clergy of monks, then, placed him at the foremost place of those who were keen on pious faith. Commentary on the Satanza of the thera Vakkali is complete. ----